2025 is the 1700 Year Anniversary
of the Council of Nicaea,
where Santa Claus ‘decked’ a heretic and
where ALL of Christianity finds Unity
Did the Council of Nicaea Finalize the ‘Parting of Ways’?
No, but it did initiate targeted persecution because its Christology was deemed “kosher”: God from God, Light from Light, of the same essence, substance, or being as the Father—a theological stance that took precedence. The prominence of Athanasius and Arius in Christian theology is undeniable, as seen in C.S. Lewis’s introduction to a reprint of On the Incarnation, which reflects an interpretation seemingly unaware of Constantine’s political maneuvering.
Does the Humanity of Christ Require a Human?
No, as evidenced by the term Theotokos (God-Bearer), which, though coined in the pre-Nicene era as doctrinally acceptable, later evolved into Mother of God, much like how “begotten” was adapted in creedal formulations. These shifts diverged from their original scriptural contexts, reshaping theological concepts through human interpretation rather than aligning with the literary and theological frameworks of Scripture itself.
If Jesus Christ Was a “Demigod-King,” Why Not Constantine?
Constantine’s self-perception was not far removed, yet his Arian faction failed to triumph at Nicaea in 325, as Homoousios (same essence) prevailed. However, his setback was temporary. Despite endorsing Nicene Christology in the short term, his broader theological-political-ecclesial agenda continued. Moving his capital to Constantinople in 330, commissioning 50 Bibles in 331, and then shifting his wrath toward the Holy Land in 333, Constantine imposed his will: constructing three basilicas and, reminiscent of Antiochus Epiphanes, compelling Christians to abandon synagogues and even consume pork at Pascha—on pain of death.
Nicaea and Vatican II: A Paralleling Hegemony
The Council of Nicaea foreshadows today’s Vatican II, particularly in its Jewish apology and the centrality of the “Mother Church.” Rome’s hegemony continues to shape Evangelical accommodation and doctrinal confusion. Consider this: two of Constantine’s original 50 Bibles have survived—Codex Vaticanus and Codex Sinaiticus, forming a nearly complete biblical text from 1,700 years ago.
Old and New Testament Divisions: A Faulty Paradigm
The categorization of “Old” and “New” Testament reflects Israel’s covenantal reception, but these titles impose a misleading framework. The New Covenant had already been foretold in Jeremiah, following the coercive covenant of Sinai. In this light, discipleship becomes the obedience of faith, whereas law, given under compulsion, was for spiritual “children.” Didn’t Jesus invite the little children to come to Him? Even the Syro-Phoenician woman’s proximity to Israel’s blessings serves as an example of pilgrimage, not coercion.
Was Chalcedonian Christology Purely Revelatory?
I argue it was not. Rather, it was a theological-political development. Consider the ancient churches—Armenian, Syrian, and Coptic—each retaining Mia/Monophysite Christology, as do the Anabaptists. Their theological vision, often linked to Adam Kadmon (the Second Adam), never resulted in militant expansionism post-conversion.
Their Christological formulations align more closely with Old Testament theophanies, where figures such as Sar HaPanim or Netaiot function as mediating angelic beings—one with the Father (Ein Sof Ohr, the unapproachable light). This presence, seen hovering over the waters in Genesis, walking in the cool of the day, and as the Root of David, suggests a continuity of divine manifestation.
The Significance of Luke 3:38
Luke’s genealogy concludes with “the Son of God”, highlighting Christ as the Redeemer of fallen humanity—tracing back to Adam and the Nephilim-influenced Cainite lineage (Genesis 4:6). This is not the mythological distortion found in the Enochian corpus, which confuses Metatron with the Two Powers in Heaven controversy. Instead, the victory of Jesus of Nazareth proves Him as the Christ—the very claim that caused the Sanhedrin to tear their garments in rage, condemning the innocent Lamb of God for us.
